《Meyer’s Critical and Exegetical Commentary Galatians》(Heinrich Meyer) Commentator

σαρκί as the sphere in which the εὐπρ. manifests itself, “all who desire a fair show in the fleshly domain;” this applies in the concrete to circumcision, which could have true significance only as a sign of inward righteousness (Romans 3:25 f.), but to which these persons adhered “for its fair show of righteousness.” But it is not until Galatians 6:13 that σάρξ obtains its reference in harmony with the text to circumcision; in respect to which, moreover, the idea, that circumcision is the seal of righteousness, is not at all intimated in the connection of our passage. Lastly, Chrysostom and his successors, Erasmus, Calvin, Estius, Grotius, and others, have assigned to ἑν σαρκί the unmeaning sense παρʼ ἀνθρώποις; and Hofmann has arrived at the trifling interpretation, that the idea meant was “a pleasing cheerfulness of outward appearance, springing from and testifying to a natural amiability, to which the opponents of the apostle aspired: they would fain appear with the expression of natural amiability.” Thus the description of the opponents placed at the head of this final outburst, so full of holy severity and indignation, would simply amount to the assertion of an amiable bonhommie by which they were impelled. Holsten justly designates this view as inconceivable.

ἀναγκάζουσιν] they are occupied with, busy themselves in, forcing circumcision upon you. See Bernhardy, p. 370. As to the idea of ἀναγκάζ. see on Matthew 14:22. Comp. Galatians 2:3; Galatians 2:14.

΄όνον ἵνα] merely from the (self-interested) motive, that they, etc.

τῷ σταυρῷ τοῦ χριστοῦ] that is, on account of the cross of Christ, because they preach Christ as crucified. The instrumental dative denotes the cause of the persecution. See Romans 11:20; 2 Corinthians 2:12; Bernhardy, p. 101 f.; “Winer, p. 202 f. [E. T. 270]. So most expositors, including Rückert, Matthies, Usteri, Schott, Olshausen, Baumgarten-Crusius, Hilgenfeld, Wieseler, Hofmann. But others explain the words according to the idea of the παθήματα χριστοῦ (see on 2 Corinthians 1:5; Colossians 1:24): “ne participes fiant suppliciorum Christi,” Winer; comp. Jerome, Luther, Grotius, Semler, Michaelis, Koppe, Morus, de Wette, Ewald. The evident reference to Galatians 5:11⁽²⁶⁶⁾ is decidedly opposed to this interpretation, even apart from the singular nature of the idea τῷ σταυρῷ διώκεσθαι (Paul would have written ταῖς θλίψεσι or the like).

Verse 13

Galatians 6:13. They have no other design than merely that stated in Galatians 6:12 ( ἵνα τῷ σταυρῷ κ. τ. λ.). For so far from its being their aim, by the enforcement of circumcision, to re-establish the observance of the law among you, not even the circumcised (who are in question) themselves, for their own part, keep the law, but διʼ ἀνθρωπίνην φιλοτιμίαν ταῦτα πάντα γίνεται ὑπὲρ ἀρεσκείας τῶν ἀπίστων, Chrysostom.

οἱ περιτετμημένοι] is said contemptuously, and with indignation, of the fraternity of the false apostles, of whom it might at least have been expected that they themselves would combine obedience to the law with their being circumcised.1⁽²⁶⁷⁾ Comp. Stallbaum, ad Euthyphr. p. 12; Fritzsche, ad Marc. p. 613. But the ground for their non-observance of the Mosaic law is conceived by Paul to be, neither their distance from Jerusalem (Theodoret and others; also Schott), nor the general impossibility of a complete fulfilment of the law (Jerome, Estius; comp. Usteri),—both of which would be exculpatory, and wholly unsuited to the idea of the worthlessness of the persons concerned,—but the hypocritical badness of these people (comp. Galatians 6:12). It is true that, amongst the Jews generally, notwithstanding their self-conceit, there was a deficiency in their obedience to the law (Romans 2:17-23); but an observance of the law might have been expected at all events from these περιτετμημένοι, who were such champions for circumcision and insisted on it so much (Galatians 6:12). Yet not even they themselves, etc.

ἵνα ἐν τῇ ὑμετ. σαρκί καυχ.] The σάρξ is not to be here taken again in an ethical sense, as in Galatians 6:12 (Wieseler, comp. Ewald); but, according to the close and definite connection with περιτέμνεσθαι, it must be taken as referring to the corporeal nature, so far as it is in it that circumcision takes place (Ephesians 2:11; Colossians 2:13). The emphasis is, however, on ὑμετέρᾳ;⁽²⁶⁸⁾ hence Olshausen is the more wrong in finding a contrast—which is quite out of place here—to the souls, which those false teachers ought to have sought after. The antithetic element of τῇ ὑμετ. lies in the conceit of the περιτετμημένοι as to their own circumcision, as the correlate of which the circumcision of the Galatian Gentile Christians, to be effected by them, was to be the subject of their boasting. But this sentence of purpose is parallel to the ἵνα τῷ σταυρῷ κ. τ. λ. contained in Galatians 6:12, seeing that the pseudo-apostles in fact by this intended boasting—of their diffusion of theocratic Judaism by the circumcision of Gentile Christians which they procured—thought to avert the persecutions of the Jews; Theophylact: ἵνα ἐν τῷ κατακόπτειν τὴν ὑμετέραν σάρκα καυχήσωνται ὡς διδάσκαλοι ὑμῶν καὶ μαθητὰς ὑμᾶς ἔχοντες. It is a καυχάσθαι, in the face not of heathenism (Holsten), but of the non-Christian Judaism, from whose side the persecution on account of the cross of Christ (Galatians 6:12) was threatened.

Verse 14

Galatians 6:14. By way of contrast, not to the national vanity of the Jews (Hofmann, in accordance with his interpretation of Galatians 6:13), but to the καυχάσθαι which the pseudo-apostles had in view, Paul now presents his own principle: “from me, on the other hand, far be it to glory, except only in the cross of Christ.”

ἐμοὶ μὴ γένοιτο καυχ.] mihi ne accidat, ut glorier. On this deprecating expression with the infinitive, comp. LXX. Genesis 44:7; Genesis 44:17; Joshua 22:29; Joshua 24:16; 1 Maccabees 13:5; 1 Maccabees 13:9-10; Ignat. Eph. 12; Xen. Cyr. vi. 3. 11: ὦ ζεῦ μέγιστε, λαβεῖν μοι γένοιτο αὐτόν, Anab. i. 9. 18; Dem. 33:25; Ellendt, Lex. Soph. I. p. 366.

In the words εἰ μὴ ἐν τῷ σταυρῷ down to κόσμῳ, observe the defiant enthusiasm, which manifests itself even in the fulness of the expression. How very different the conduct of the opponents, according to Galatians 6:12! Nothing but the cross of Christ is to be the subject of his καυχᾶσθαι; nothing, namely, but the redemption accomplished on the cross by Christ constituted the basis, the sum, and the divine certainty of his faith, life, hope, action, etc. Comp. Philippians 3:7 ff.; 2 Corinthians 5:15 ff.; 1 Corinthians 1:23; 1 Corinthians 2:2, et al. Thus it is a truly apostolic oxymoron: καυχᾶσθαι ἐν τῷ σταυρῷ. The cross is “ τὸ καύχημα τῶν καυχημάτων,” Cyril.

διʼ οὗ ἐμοὶ κόσμος ἐσταύρ. κἀγὼ τῷ κόσμῳ reveals the cause why he may not glory in anything else: “through whom the world is crucified to me, and I (sc. ἐσταύρωμαι) unto the world,” that is, “by whose crucifixion is produced the result, that no internal fellowship of life longer exists between me and the world: it is dead for me, and I for it.” By Calvin, Bengel, Winer, Usteri, Hofmann, Holsten, Matthias, Reithmayr, and others, διʼ οὗ is referred to the cross. But it is more pertinent to refer it to the fully and triumphantly expressed subject immediately preceding, τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ (Vulgate, Erasmus, Beza, Luther, and many others, including de Wette, Ewald, Wieseler): through whom, that is, according to the context, by means of whose crucifixion. This effect is dependent on the inward fellowship with the death of Christ (Galatians 2:19 f.; Romans 6) commenced by faith, and maintained by the Holy Spirit. By this fellowship Paul is transplanted into an entirely new relation of life, and feels that all the previous interests of his life are now stripped of their influence over him, and that he is now completely independent of them. Comp. Philippians 3:7 ff.

ἐμοί] for me, denotes the ethical reference of the relation. See Bernhardy, p. 84.

κόσμος (without the article; see Winer, p. 117 [E. T. 153]) finds its explanation from Galatians 6:15 ( οὔτε περιτομὴ, αὔτε ἀκροβυστία), namely, the organic totality of all relations aloof from Christianity, looked upon, indeed, as a living power, which exercises authority and sway over the unconverted, but in the case of the converted has become dead through his admission into the fellowship of faith and life with the crucified Lord; that is, has ceased to influence and determine his thoughts, feelings, and actions. Thus the world is crucified to him by means of the crucifixion of Christ. Comp. Colossians 2:20; Ephesians 2:2 f.; 1 Corinthians 7:31; 1 Corinthians 7:33-34; James 4:4; 1 John 2:15 f.

κἀγῶ τῶ κόσμῳ] for the cessation of the mutual fellowship of life is meant to be expressed, and the matter to be thus wholly exhausted. Comp. 1 Corinthians 6:13; 2 Thessalonians 1:12; “nec malis illius territor, nec commodis titillor, nec odium metuo, nec plausum moror, nec ignominiam formido, nec gloriam affecto,” Erasmus, Paraphr.

Verse 15

Galatians 6:15. γάρ] introduces an explanatory reason assigned, not for the καυχᾶσθαι ἐν τῷ σταυρῷ (Hofmann, Matthias, Reithmayr, and others), which has already received its full explanation in the relative sentence διʼ οὗ κ. τ. λ., but for the just expressed διʼ οὗ ἐμοὶ κόσμος κ. τ. λ. This relation of his to the world cannot indeed, according to the axiom οὔτε περιτομή κ. τ. λ., be other than that so expressed. In justification of this reference of γάρ, observe that περιτομή and ἀκροβυστία comprehend the two categories of worldly relations apart from Christianity, which had so prominently re-asserted themselves in those very Galatian disturbances (comp. Galatians 5:6). For neither circumcision availeth, nor uncircumcision, but a new creature:⁽²⁶⁹⁾ that is, “for it is a matter of indifference whether one is circumcised or uncircumcised; and the only matter of importance is, that one should be created anew, transferred into a new, spiritual condition of life.” As to the form and idea of καινὴ κτίαις, see on 2 Corinthians 5:17. As characteristics of the καινὴ, κτίσις, we find, according to Galatians 2:20, the ζῇ δὲ ἐν ἐ΄οὶ χριστός; according to Galatians 3:27, the “having put on Christ;” according to Galatians 5:6, πίστις διʼ ἀγάπης ἐνεργου΄ένη; according to Ephesians 2:10, the περιπατεῖν ἐν ἔργοις ἀγαθοῖς; and according to 1 Corinthians 7:19, τήρησις ἐντολῶν θεοῦ. In the new man (Colossians 3:10), Christ determines all things; the new man is σύ΄φυτος τῆς ἀναστάσεως of Christ (Romans 6:5), set free by the Spirit from the law of sin and of death (Romans 8:2), a child and heir of God (Romans 8:16 f.). That this principle, moreover, was that of the Christian point of view, was self-evident to the reader; without again adding ἐν χριστῷ ἰησοῦ, as in Galatians 5:6 (see the critical remarks), Paul has rendered this Christian axiom the more striking by setting it down in an absolute form. It stands here as his concluding signal of triumph.

Verse 16

Galatians 6:16. The heart, full of the great truth in Galatians 6:15, has now a wish of blessing for all who follow it in their conduct. The simple and, carrying on the train of thought and linking it with Galatians 6:15, serves to express this wish. A reference to Galatians 6:14, so as to connect our verse with the wish therein contained (Hofmann), is not required by καί, and is forbidden by the importance of Galatians 6:15, which would in that case have to be reduced to a mere parenthetical insertion.

The emphasis lies not on τούτῳ, but on τῷ κανόνι (comp. on 1 Corinthians 15:19); for it is the very canonical character of the saying in Galatians 6:15 which has to be brought out: “who shall walk according to the guiding line, which is herein given.” We are prohibited from assigning to κανών the non-literal meaning rule, maxim (as is usually done; see Schott in loc.), by the figurative στοιχήσουσιν, which requires the literal meaning guiding line (2 Corinthians 10:13 ff.), that is, in this passage, a line defining the direction of the way; as such, the maxim expressed in Galatians 6:15 is placed before them. As to στοιχεῖν, comp. on Galatians 5:25. The anacoluthic nominative ὅσοι κ. τ. λ. has rhetorical emphasis, directing the whole attention of the readers first to the subject in itself which is under discussion. Comp. on Matthew 7:24; Matthew 10:14; John 1:12; Acts 7:40. The future στοιχήσ. (comp. Galatians 5:10) applies to the time of receiving the letter (comp. τοῦ λοιποῦ, Galatians 6:17). Paul hopes that the letter will have a converting and strengthening effect upon many readers, but makes the question, who should be warranted in applying to himself the concluding blessing, depend on the result.

εἰρήνη ἐπʼ αὐτοὺς καὶ ἔλεος] sc. εἴη,⁽²⁷⁰⁾ welfare ( שלום ; see on Ephesians 6:23; John 14:27) on them, and mercy (Tittm. Synon. p. 69 f). Comp. 1 Timothy 1:2; 2 Timothy 1:2; Jude 1:2; 2 John 1:3, in which passages ἔλεος stands first. Here it follows after, not because Paul intended at first to write εἰρήνη only (so, arbitrarily, Olshausen), nor because in ἔλεος he had specially in view the day of judgment (Hofmann), which indeed is expressly added in 2 Timothy 1:18, but because he has thought of the effect produced before the producing cause. What welfare it is that Paul wishes—namely, all Messianic welfare—is obvious of itself. The peace of reconciliation forms a part of it. ἔλεος is, moreover, to be considered as neuter, because Paul throughout so uses it (even in Titus 3:5 it is neuter, according to decisive testimony); although the neuter form, which very often occurs in the LXX., is but very rarely found in classical authors. See Dindorf, ad Diod. iii. 18; Kühner, I. p. 396, c. ed. 2.

In ἐπʼ αὐτούς is implied the idea that welfare and mercy come down upon them from heaven. Comp. Luke 2:25; Luke 2:40; Luke 4:18; 2 Corinthians 12:9; Mark 1:10; Acts 19:6, et al.

καὶ ἐπὶ τὸν ἰσραὴλ τοῦ θεοῦ] That this is a reminiscence of Psalms 125:5; Psalms 128:6 (Theophylact, Erasmus, and others; also Rückert, Schott, de Wette, Reiche), could only be assumed without dealing arbitrarily, if, instead of καὶ ἐπὶ τὸν ἰσρ. τοῦ θεοῦ, Paul had written: εἰρήνη ἑπὶ τὸν ἰσραήλ! which, after the instruction given by him in Galatians 4:21 ff., he might have written without any danger of misunderstanding. Still less can the expression be referred to Psalms 73:1; for which purpose Hofmann employs an impossible interpretation of the Hebrew text of the passage. The Israel of God, that is, as contrasted with Jacob’s bodily descendants as such (comp. Romans 9:6; 1 Corinthians 10:18; Philippians 3:3), the Israelites who belong to God as His own, and therefore form the real people of God ideally viewed (comp. also John 1:48), are at any rate the true Christians.⁽²⁷¹⁾ But according as καί is taken either as explanatory or as conjunctive, we may understand either the true Christians in general, Jewish and Gentile Christians (Chrysostom, Theodoret, Luther, Calvin, Pareus, Cornelius a Lapide, Calovius, Baumgarten, Koppe, Rosenmüller, Borger, Winer, Paulus, Olshausen, Baumgarten-Crusius, Wieseler, and others), or the truly converted Jews (Ambrosiaster, Beza, Grotius, Estius, Schoettgen, Bengel, Rückert, Matthies, Schott, de Wette, Ewald, Reithmayr, and others; Usteri does not decide). If we adopt the latter interpretation, we must either (with Grotius, Schott, Bengel, Ewald) refer the foregoing ὅσοι and αὐτούς to the Gentile Christians,—a view which is, however, decisively at variance with the universal ὅσοι, and with the description excluding any national reference, τῷ κανόνι τούτῳ στοιχ.—or (with Rückert, Matthies, de Wette, Reithmayr, and others) we must explain the train of thought as follows: “Salvation be upon all true Christians, and more especially (to mention these in particular; see on Mark 1:5; Mark 16:7) on all true Jewish Christians!” But however near Paul’s fellow-countrymen were to his heart (Romans 9:1), he not only had no ground in the context for bringing them forward here so specially; but any such distinction would even be quite improperly introduced—especially in the deeply-impassioned close of the letter—in presence of churches which consisted principally of Gentile Christians and had been involved by Jewish interference in violent controversies. And even apart from this, no reader to whom the teaching of the apostle as to the true Israelites was familiar (and see Galatians 3:7, Galatians 4:21 ff.) could think that τὸν ἰσρ. τοῦ θεοῦ referred to Jewish Christians only; this would be opposed to the specific conception of Paul on this point. We must adhere, therefore, to the explicative view of καί as the correct one (1 Corinthians 3:5; 1 Corinthians 8:12; 1 Corinthians 15:38; John 1:16), and indeed, namely, so that it introduces an appropriate, more precise description (Hartung, Partikell. I. p. 145 f.; Winer, p. 407 [E. T. 545 f.]) of the subjects previously characterized. Hofmann is wrong in objecting that the epexegetical καί is always climactic; see Hermann ad Viger. p. 838. Moreover, the designation of all those, who shall walk according to that entirely anti-Jewish rule of conduct, as the Israelites of God, forms as it were the final triumph of the whole epistle over the Judaistic practices, the very aim of which was to assert the title of the ἰσραὴλ κατὰ αάρκα to the heritage of salvation. Hofmann is entirely mistaken in his view that καί is even, and that the Israel of God are the Jew-Christians, so that Paul expresses the idea that he desired to include even these in his wish. It was, indeed, obvious that in ἐπʼ αὐτούς they could not be, and were not intended to be, excluded; but Paul was neither so unwise nor so devoid of tact as expressly to state that self-evident point, as if there could possibly be any doubt about it. By adding this last word, he would only have offended the theocratical point of honour (Romans 1:16). Lastly, Matthias also is wrong in supposing that καὶ ἐπὶ τὸν ἰσρ. τοῦ θεοῦ begins the new sentence (Galatians 6:17): “And concerning the Israel of God henceforth let no man,” etc. This interpretation ought to have been prevented by the solemn repetition of the preposition, which indeed on the second occasion would acquire quite a different sense (concerning).

Verse 17

Galatians 6:17. τοῦ λοιποῦ] occurring only here in the N.T., very frequent in other authors; not ceterum, so that it would be a formula abrumpendi (Bengel, Zachariae, and others), equivalent to τὸ λοιπόν (2 Corinthians 13:11; Ephesians 6:10; Philippians 3:1, et al.), but the genitive of time (Kühner, II. p. 189): posthac, henceforward (Xen. Anab. v. 7. 34, vi. 4. 11; Plat. Legg. vii. p. 816 D, Demos, p. 385 B Herod. ii. 109; and the passages in Wetstein); and that as denoting “repetitionem ejusdem facti reliquo tempore” (Hermann ad Viger. p. 706). The sense posthac might also have been expressed by the accusative ( τὸ λοιπόν, Matthew 26:41; Mark 14:41; 1 Corinthians 7:29; Xen. Anab. ii. 2. 5, iii. 2. 8; Soph. Trach. 907, 917); but in this case a repetitio perpetua would be meant (Hermann, l.c.). Comp. Kühner, ad Xen. Anab, ii. 2. 5. Calvin explains: “as for the rest,” i.e. praeter novam creaturam. Comp. Wieseler: “quod restat.” In this case, either the genitive would stand absolutely: “as concerns what remains” ( ὃ δὲ λοιπόν, 1 Corinthians 4:2), see Heind. ad Charm. p. 89; Matthiae, p. 815; or it would be dependent on κόπους. But, looking at the frequent use of τοῦ λοιποῦ as a particle of time, both these explanations would be very unnecessarily far-fetched. This remark also applies to the view of Hofmann, who strangely attaches τοῦ λοιποῦ, notwithstanding the want of an antithetical particle, as genitive of the object to κόπους, and conceives ἰσραήλ as again supplied: on account of the Israel, which is not the Israel of God. Respecting that Israel, in the apostle’s view, he has not to inquire whether it will be injured through the labour to which he is called. As if any such cold, remorseless renunciation could be justly attributed to the apostle who held his συγγενεῖς κατὰ σάρκα so painfully dear (Romans 9:1 ff; Romans 10:1), and strove in every possible way to gain them (1 Corinthians 9:20). But from the hostile annoyances and vexations, which the reader would readily understand to be referred to in these words, the apostle desires to remain henceforward exempt; and this he demands with apostolic sternness.

ἐγὼ γὰρ κ. τ. λ.] the emphasis is on ἐγώ: it is not the teachers who are hostile to me, these men afraid to suffer (Galatians 6:12), but I who bear, etc. στίγματα ( στίγμα is paroxytone; see Lobeck, Paralip. p. 406) signifies marks branded or etched in, which, usually consisting of letters (Leviticus 19:28), were put on the body (especially on the forehead and hands) in the case of slaves, as the device of their masters;⁽²⁷²⁾ of soldiers, as the badge of their general; of criminals, as a sign of their offence; and among some oriental nations also, as a token of the divinity which they worshipped (3 Maccabees 2:29; and Grimm in loc). See Wetstein, p. 237 f.; Lipsius, Elect. ii. 15; Deyling, Obss. III. p. 423 ff.; Spencer, Legg. rit. ii. 14. 1; Ewald, in Apocal. p. 151 f. Here Paul has had in view the marks borne by slaves:⁽²⁷³⁾ for, according to the immediate context (Galatians 6:14; Galatians 6:18), Christ is present to his mind as the Lord; and also in 2 Corinthians 11:23 he discerns, in the ill treatment which he has suffered, the proof that he is διάκονος χιρστοῦ. Comp. also Revelation 7:3. The genitive ἰησοῦ denotes therefore the Ruler, whose servant Paul is indicated to be by his στίγματα; and because in this case the feeling of fellowship with the concrete person of his Master has thoroughly pervaded him, he does not write χριστοῦ, but ἰησοῦ (comp. on 2 Corinthians 4:10). Others have explained: “notae corporis tales, quales ipse Christus gestavit” (Morus, comp. Borger); but against this it may be urged that Paul has not made use of a word which of itself conveys a complete idea (such as τὴν νέκρωσιν, 2 Corinthians 4:10), but has used the significant στίγματα, which necessarily prompts the reader to ask to whom the person marked ( στιγματίας, also στιγματοφόρος, Polyaen. Strat. i. 24) is described as belonging. Therefore ἰησοῦ is not (with Gomarus and Rückert) to be considered as genitive auctoris.

But what was it that Paul bore in his body as the στίγματα ἰησοῦ? The scars and other traces of the wounds and mal-treatment, which he had received on account of his apostolic labours.⁽²⁷⁴⁾ For in the service of Christ he had been maltreated (2 Corinthians 11:23), and that so that he must have retained scars or similar indications (see 2 Corinthians 11:24-25). Some expositors have, however, believed that Paul adduces these στίγματα by way of contrast to the scar of circumcision (Erasmus in his Annot., Beza, Schoettgen, Grotius; comp. Bengel and Michaelis); but this idea is arbitrarily introduced, and in its paltriness alien to the lofty self-consciousness which these words breathe.

Lastly, as regards the sense in which the reference of γάρ is to be taken, many expositors explain it, with Grotius: “satis aliunde habeo, quod feram.” So, in substance, Vatablus, Bengel (“afflicto non est addenda afflictio”), Morus, Winer. But what a feeble reason to assign would this be, either as fretful or as even bespeaking compassion, and wholly repugnant at all events to the proud feeling of being marked as the δοῦλος of Christ! (comp. 2 Corinthians 11:23 ff.) And the ἐγώ, so full of self-consciousness in opposition to the false teachers, is inconsistent with this view. No; Paul means (“veluti trophaea quaedam ostentans,” Erasmus, Paraphr.) to say: for I am one who, by being marked as the servant of Christ, is in possession of a dignity, which may justly exempt him from any repetition of molestations (such as had vexed him on the part of the Galatian churches).

On βαστάζω, comp. Chrysostom: οὐκ εἶπεν ἔχω, ἀλλὰ βαστάζω, ὥσπερ τις ἐπὶ τροπαίοις ΄έγα φρονῶν.

Verse 18

Galatians 6:18. Ἡ χάρις τοῦ κυρίου κ. τ. λ.] See on Galatians 1:6.

μετὰ τοῦ πνεύματος ὑμῶν] sc. εἴη. A special design, on account of which Paul did not write merely μεθʼ ὑμῶν (1 Corinthians 16:23; Colossians 4:18; 1 Thessalonians 5:28), or μετὰ πάντων ὑ μῶ ν (2 Corinthians 13:13; Philippians 4:23; 2 Thessalonians 3:18; Titus 3:15), is indeed assumed by many expositors (that Paul desired once more to indicate that salvation does not come from the σάρξ; Chrysostom, Theophylact, Beza, and others; also Rückert, Usteri, Schott, Olshausen), but cannot be made good; especially as also in Philemon 1:25 (and 2 Timothy 4:22), instead of the persons simply, we find that with greater significance and fervour the spirit of the persons (so also at the close of the Epistle of Barnabas) is named, because it is on the πνεῦμα of man (the higher principle of life with the νοῦς; see on Luke 1:46; Romans 1:4; Romans 8:10; 2 Corinthians 2:13, et al.) that the grace of Christ works (Romans 8:10; Romans 8:16), when the Spirit of Christ takes up His abode in the human spirit and so confers His χαρίσματα. Paul might also have written μετὰ τῶν ψυχῶν ὑμ. (comp. 2 Corinthians 12:15; 1 Peter 1:9; 1 Peter 1:22; 1 Peter 2:11; 1 Peter 2:25); but even in that case the gracious operation of Christ would have to be conceived as issuing from the seat of self-consciousness (the πνεῦμα of man).

ἀδελφοί] The epistle, in great part so severe, ends with a mode of address which still breathes unaltered love (1 Corinthians 16:24).